Surat Maryam Ayat 30, 33, 71 In Arabic
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قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا ﴿30﴾
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ﴿33﴾
وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَقْضِيًّا ﴿71﴾
Surat Maryam Ayat 30, 33, 71 Transliteration
(30) Qaala innee ‘abdullaahi aataaniyal Kitaaba wa ja’alanee Nabiyyaa
(33) Wassalaamu ‘alaiya yawma wulidtu wa yawma amootu wa yawma ub’asu haiyaa
(71) Wa in minkum illaa waariduhaa; kaana ‘alaa Rabbika hatmam maqdiyyaa
Surat Maryam Ayat 30, 33, 71Translation
(30) He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,
(33) Peace on me the day I was born, and the day I die, and the day I shall be raised alive!
(71) There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.
Surat Maryam Ayat 30 Explanation
إِنِّي عَبْدُ اللَّـهِ (“I am the servant of Allah” – 19:30) There is a report that when her family members started berating and censuring Sayyidah Maryam (علیہا السلام) ، Sayyidna ` Isa (علیہ السلام) was sucking milk. When he heard their accusations he stopped sucking milk and moved over to his left side facing them, and raising his index finger he said:إِنِّي عَبْدُ اللَّـهِ i.e. I am the servant of Allah. In this way in his very first words Sayyidna ` Isa (علیہ السلام) made it clear that although his birth was a miracle, he himself was not God, but only a servant of God. This was to eliminate forever the possibility of people worshipping him as God due to his miraculous birth.
آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
“He has given me the Book and made me a prophet.” – 19:30.
In these words, Sayyidna ` Isa I even in his infancy announced his future prophethood and the revelation to him of a sacred book from Allah Ta` ala. Since no prophet has been granted prophethood and a sacred book before the age of forty years, therefore this pre-announcement of his prophethood by Sayyidna ` Isa (علیہا السلام) here means to convey in advance that he would be bestowed prophethood and the Book at the proper time. In a similar manner The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said that he was bestowed prophethood even before Adam (علیہ السلام) was yet in the process of his creation. This shows that the promise for granting prophethood to Sayyidna Muhammad Al-Mustafa (صلی اللہ علیہ وآلہ وسلم) was firm and final. Here too, because of the certainty of occurrence, the grant of prophethood is referred to in the past tense. By announcing his future prophethood he (Sayyidna ` Isa علیہ السلام) dispelled peoples’ doubts and exonerated his mother from the charge of fornication, because his being a Prophet was proof enough that his birth was free from any blemish.
[From Ma’ariful Quran English by Mufti Taqi Uthmani]
Surat Maryam Ayat 33 Explanation From Tafseer Jalalain
And peace, from God, be upon me the day I was born, and the day I die, and the day I shall be raised alive! ’ — the same is being said about him as [ was said above ] regarding the lord John. God, exalted be He, says:
Surat Maryam Ayat 33 Explanation From Tafseer Ibn e Abbas
(Peace on me the day I was born) safety to me from Satan’s touch when I was born, (and the day I die) and safety to me from the compression of the grave when I die, (and the day I shall be raised alive) when I am resurrected alive from the grave!
Surat Maryam Ayat 71 Explanation From Ma’ariful Quran
This means that everybody – be he a believer or an infidel – will go across Hell. However, this does not mean that they would go to stay in it; they would only go across it. But even if the word means “entry”, then the pious believers on entry into Hell will feel no discomfort because its fires will cool down and will do no harm to them. Sayyidna Abu Sumayya (رض) has related that The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) once said that:
“Everybody whether he is a pious man or a sinner will initially enter Hell, but for the pious believers the fire will cool down just as the fire of Namrud cooled down when Sayyidna Ibrahim (علیہ السلام) was cast into it. Thereafter, the believers will be taken to Paradise.”
This view is confirmed by the next sentence ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا which mens then We will save those who feared Allah – 19:72. A similar view has also been expressed by Sayyidna Ibn ` Abbas (رض) ، thus even if the word وُرُود occurring in the Qur’an is taken to mean دُخُول (entry), then the word دُخُول will be interpreted as synonymous with the word عُبُور (going across). Thus there is no contradiction in the meaning of the word.
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